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The Mysticism of Abu Y4zid Al-Bistami

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The Mysticism of Abu Y4zid Al-Bistami THE MYSTICISM OF ABU Y4ZID AL-BISTAMI By: Mohd Fakhrudin Abdul Mukti Abstrak Artikel ini membahaskan pemiHran tasawufAbu Yazid al- Bistami Konsep al-fana' yang dihayati oleh beliau dalam usaha menghampirkan diri kepada Allah s.w.t. telah menghasilkan suatu implikasi yang penuh dengan tanda tanya terutama kata-kata ganjil dan kontroversi yang terhembur dari bibirnya. Artikel inijuga meninjau sejauh mana pengaruh pemikiran mistik Hinduisme dalam tasawuf al-Bistami atau sekurang-kurangnya persamaan- persamaan di antara keduanya. Introduction The origins of the Sufi movement are attributed in great measure to the role played by the earliest Sufis of the Islamic era, the 'iabi'in' ((he followers of the Prophet). Many later Sufis could not avoid recognizing the influence of these early masters when expe riencing this kind of mystical life as a manifestation of their under standing or mterpretation of Islamic teachings based on the Qur'an and the Traditions, the practical life of the Prophet himself, and of his close companions. If one examines the teachings of the later Sufis in comparison with those of the earliest Sufis, one finds the roots of the latter in these teachings. Abu Yazid al-Bistami (d. 261 A.H. or 264/874 or 877 A.D.) 11 AFKAR-B1L 1/2000 was regarded by Abu Nasr al-Sarraj (d. 380 A.H) as one of the prominent earliest Sufi masters ever known. Abu Yazid's ideas in fluenced many Sufis after him, such as al-Junayd (d. 291 A.H/910 A.D), al-Shibll (d. 334 A.H/945 A.D) and al-Hallaj (d. 309 A.H/ 921A.D). They commented his ideas and introduced some new concepts, particularly with regard to renunciation (zuhd), intoxica tion (sukf) and annihilation (fana'). Abu Yazid is considered as the Sufi who really underwent the mystical life that looked so strange not only to the non-Sufis but also to some of 'ulamd' during and after his time. Some of the lat ter 'ulamd' even accused him of being an infidel because of his theopetic utterances known as shatahdt. It is very difficult for the common Muslim to understand his utterances. Yet we cannot un derstand his teachings without understanding the words spoken by him. In other words, we have to understand his shatahat and the nature of the languages he used, especially Arabic. Unfortunately we no longer have access to his original articles or books written by his hand. Al-Sarraj agreed with al-Junayd in defending Abu Yazid's say ings and ideas. They respected him as a Sufi who had his own understanding of the Islamic teachings through the Qur'an and the Traditions. On the other hand, many scholars say that the shatahats are originally rooted in foreign sources, especially in Hinduism from which his teacher converted to Islam. There are many similarities of the words they used and the concepts they tried to introduce. 1. Abu Yazid's Life and Personality His full name was Abu Yazid Tayfur ibn *Isa ibn Surushan. He was also known as Bayazid. He was born at Bistam, in the prov ince of Kumis, in Northeastern Iran, in the west Khurasan. He spent the latter part of his life in his village and died there in 261 A.H/874 A.D or 264 A.H/877-8 A.D.1 But according to Sahlaji 1 See The Encyclopeadia of Religion Vol. 2 (New York: Mac Millan Pub lishing Company, 1960), p. 162, 2 Abdul Haqq Ansari, in Hamdard Islamicus Vol. 6,1983, p. 26. 12 THE MYSTICISM OF ABU YAZID AL-BISTAM1 (d. 476 A.H/984 A.D), he died in 234 A.H/847 A.D at the age of seventy three. That means he was born in 161 A.H/777 A.D.2 When he was ten years old, Abu Yazid left his village and be gan moving from place to place over a period of thirty years in order to seek knowledge and to discipline himself in the ways of the Sufi masters of that time. When he was forty years old he came back to his village and began living as a mystical Sufi, teaching those disciples who sought him out to gain knowledge and educate themselves. During this time he reportedly corresponded with se veral Sufis. Among themwere Abu Musa al-Daybuli, Ahmad ibn Khadruyah Yahya al-Razi, and Dhu Nun al-Misrl (d. 861 A.D.). It was said that they also contacted him through correspondence and some of them also visited him at his house.3 Unfortunately, we cannot find further information on what they discussed through such activities. As a religious man and an 'ascetic Sufi', Abu Yazfd spent all his time worshipping God by practicing the religious teachings and performing the pilgrimage to Mecca. For his full-time devotion to God, he reportedly asked God to relieve him of food and woman. Hence, it was said that he never got married in his life. Sahlaji even does not mention whether he did so or not. Because of his full-time worshipping, he probably did not want to have much to do with his wife - if he got married * Otherwise, al-Isfahani told us 3 The Encyclopeadia of Religion, op. cit., p. 162. 4 Ansari, op. cit., p. 27. Many Sufis were known to have been celibates such as Rabi'ah al-Adawiyyah (d. 181 A.H.), and Ibrahim ibn Adham (d. 160 A.H.). For them, marriage might prevent them from full time devoting to God. Al-Ghazali, however, sees the marriage as a personal choice to ac tivate one's spiritual life and inner peace. If someone feels that, by celibacy, is more able to serve his spiritual life in drawing closer to God, he has a right to be a celibate. One of Sufis, Bishr al-Hafi (d. 227 A.H.) says that he has a duty to obey God's commandments and make it impossible to him to follow the Prophet's Sunna. See: Tor Andrae,/« The Garden of Myrtles trans. Birgitta Sharpe (Albany: State University of New York Press, 1987), pp. 46-47. However, it is different between the Muslim, Hindu and Chris tians ascetics who are commanded to be celebate and lead a monastic life. See Syed Naguib al-Attas, Some Aspects ofSufism (Singapore: Malaysian Sociological Research Institute Ltd, 1963), p. 5. 13 AFKAR-BH. 1/2000 that Abu Yazid's wife narrated something to Abu Hassan al- Mazuri.5 It means here that he had a wife. Abu Yazid chose to live in poverty and hunger. He related hunger with dependance on God because hunger can make some one aware of his weakness. He indicated his conviction of the value of hunger by saying, "If Pharaoh (Fir'auri) had been hungry, he would not have said, "I am your Supreme Lord (ana rabbukum al-a'la)" and also that if Korah (Qarun) had been hungry, "he would not have been rebellious" (al-Nazi'at (79): 24).6 There are many other famous sayings from the Sufis about the virtues of hunger and fasting. To most of them, having food is just to preserve life. Sahl b. Abd Allah at-Tustari (d. 283 A.H.), who was famous for his fasts, said, "Food should be eaten only to pre serve life and reason, not to give strength, and that incapacity to perform one's devotions through weakness arising from want of food was better than the performance of them by one who had eaten his fill".7 They also said that hunger is a prison for Satan and that satiation (fullness) is his weapon. Ibn Sahl had the view that satiation is one of "the four enemies" to a man. The others are the world (ad-dunya), inclination (al-hawa) and the soul (al-nafs).8 In order to attain knowledge of God, Abu Yazid used a "hun gry belly and a naked body".9 He distributed food and everything he possessed to the poor and needy. He did not own anything, and also refused to use comfortable things. It was said that he refused to receive a pillow sent to him by Dhu Nun al-Misri. He had only the shirt that covered his body, and even that shirt was returned by 5 Abu Nu'aym al-Isfahani,//ifya/ al-Awliya' Wa Tabaqat al-Asfiya'Vol. 10 (Beirut: Dar al-Kifab al-'Arabi, 1967), p. 36. 6 All bin Uthman Al-Hujwiri, ATas/i/ al-Mahjub, Trans. Reynold A. Nicholson (New Delhi: Taj Company, 1991), pp. 349-350. 7 James Hastings, The Encytopaedia of Religion and Ethnics, Vol. I (New York: Charles Scribner's Sons, 1928), pp. 102-103. 8 Ahmad ibn Muhammad 'Ajibah al-Hasani,/^? al-Himamfi Sharh al- Hikam (Cairo: Matba'ah Mustafa al-Babi al-Halabi, n.d.). P- 403. 9 M.A. Hastings and D.D. James.op. cit., p. 101. 14 THE MYSTICISM OF ABU YAZI~D AL-BISTAMf its borrower to him after his death.10 Abu Yazid chose to live in this way because of his understand ing of the verses of the Qur'an which characterised the worldly life (al-hayat al-dunya) as a game (la'ibun), an entertainment (lahwun) and a decoration (zinatun). The Qur'an also says that the worldly life is definitely a "deceitful enjoyment" (mata'ul ghuritr). A simi lar disregard for the material can be found in the lives of many scholars. By the modern standard that kind of life might be seen as rigid and conservative and at least it would be unpopular and out- of-date.
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